Arabic Calligraphy

Calligrapher Musthafa Halim Ozyazici (2)

2016-11-21T04:11:00.003-08:00

In 1946 and 1963 Mustafa Halim was appointed as sealah a calligraphy teacher at the Academy of Arts. On 20 September 1964 he was stricken by a traffic accident, and died ten days after the incident. He was buried in the area KOZLU, Istanbul. He is leaving the many students who have a deep impression and witness his noble personality. Among them his pupils was Shaykh Hasan Celebi who studied him before lear

ning to Hamid Aytac, and also Prof. Dr. Ali Alparslan, a teacher from al-Ustaz Belaid Hamidi.

Calligrapher Mustafa Halim famous with extraordinary ability in writing all kinds khot with a beautiful arrangement and strong. In addition to writing the books, many of his writings decorate the walls of the mosque in the city of Ankara, Denizli, and Rize. He is remembered with productivity in the work in almost all kinds of khot, with the order and the letters were very strong and mengangumkan.

** Diwan Diwan Hamayuni or Sulthani is the government headquarters of the Ottoman Empire which was initiated by Sultan Muhammad al-Fatih. At the beginning in shape, Sulthan itself acts as the head of this office. But with the increased breadth of the territory of the Ottoman Empire, and the increase in the affairs and administration of the State, both inside and outside the country, then was appointed minister-level officials at the Diwan of this Hamayuni and headed by a chief minister who holds a very important role, which is better known as ashram Sahdr al-A'dzam. Hamayuni Diwan name was then called by al-Baab al-'Aali. In the structure of regulations made by Sultan Muhammad al-Fatih al-Baab al-'Aali has four elements, namely al-Sadr al-A'dzam, Shaykh of Islam also called Qadi Askar, chief financial officer, and secretary Sultan.

Calligrapher Musthafa Halim Ozyazici (1)

2016-11-21T04:08:00.000-08:00

Usman Turkish era has spawned a calligrapher who wowed everyone. He is Halim Mustafa Afandi. His father Qırım native of the city, an area located in the territory of Russia. While the mother was the woman who came from Sudan. Of those born Mustafa Halim in Istanbul on January 14, 1898. Mustafa Halim fondness for the art of calligraphy has grown since he was young.

Mustafa Halim learn khot ri'qah to Hamid Aytac, while still studying at secondary school level. When Madrasah al-Khatthatin in Istanbul was first opened in 1914, Mustafa Halim including the first batch of students, and had studied for 4 years. Upon learning this in school, he studied the great calligrapher at that time. Among them was Hasan Afandi Ridha, al-Hajj Ahmad Kamil, Hulushi Afandi, as well as the famous calligrapher with epithets at-Tughra`i, Ismail Haqqi Altunbezar, and Farid Bik. In addition to learning calligraphy, Mustafa Halim also learn the art of ornament and illumination. In addition, he also studied sculpture and drawing at the School ash-Shanai 'an-Nafiisah before finally signing Madrasah al-Khattathin and learn calligraphy there.

After graduating from Madrasah al-Khatthatin, young Mustafa Halim apply to work at Qalam Diwan Hamayuni also called Diwan Sulthani **, then work in printing and printing military government. However, since the post-reform in Turkey in 1924, he focused on writing and calligraphy works. And when it came out government decisions about the turn of the Arabic alphabet to Latin, Mustafa Halim had stopped writing and working, and more busy in the field of landscaping. But not long after, his yearning to grow back and calligraphy he went back to his art of calligraphy.

Euforia Kaligrafi; Antara Kenyataan dan Impian

2016-11-03T10:00:00.003-07:00

Sebuah tulisan yang bagus untuk dibaca, direnungkan dan dijadikan bahan untuk instropeksi bagi pegiat seni kaligrafi. Saat ini kita temukan semangat yang menggebu dari generasi muda untuk belajar kaligrafi. Ajakan untuk belajar dengan metode yang lebih menjamin bisa bersaing dalam even kaligrafi internasional, di saat sistem lomba kaligrafi nasional hanya menjadi semacam pesta yang miskin kualitas. Namun demikian, penting untuk diketahui, apa sebenarnya metode yang mereka sebut dengan metode klasik, atau taqlidi, karena itu sangat penting sebelum membaca 'curhat' seorang kawan saya di bawah ini, Anda baca dulu tentang metode klasik dalam belajar kaligrafi.

Zeky Al-Hasyimi, beliau adalah kaligrafer dari Yaman yang telah menamatkan studi magisternya dalam bidang kaligrafi pada Fatih University di Istanbul. Pengalamannya yang sudah 'matang' dalam kaligrafi dan pengembaraannya ke ibu kota kaligrafi, Istanbul, membuat beberapa orang kawan senegaranya ingin juga merasakan belajar kepada para maestro di sana. Namun demikian, keinginan tersebut terkadang melupakan kenyataan lain, bahwa di Yaman sendiri juga ada orang yang bisa mengajar kaligrafi meskipun tidak sebagus di Istanbul. Intinya adalah ajakan bahwa jika ingin belajar, silahkan memulai dari orang yang dekat, yang ada disekeliling kita. Itu berarti mensyukuri nikmat Allah yang ada disekitar kita, dan menunjukkan niat yang baik dengan belajar tanpa melihat tempat maupun keadaan guru, sesederhana apapun keadaan itu. Surat ini sengaja saya copas dari hamidionline, portal belajar kaligrafi Indonesia. Silahkan menyimak :)

Suatu syi’ar yang selalu didengungkan di kalangan pencari ilmu (thalibul ‘ilmi) bahwa hikmah merupakan barang mukmin yang hilang, siapa saja yang menemukannya, maka dia berhak atasnya. Ilmu pengetahuan merupakan barang yang hilang dari seorang thalibul ilmi, maka jika dia menemukannya, dia berhak atasnya.

Seorang thalibul sama kedudukannya, baik itu kecil, besar, tua, muda, kaya maupun miskin. Tidak ada ukuran yang menjadi sekat di antara mereka kecuali ilmu itu sendiri. Karena itulah, thalibul ‘ilmi diberkahi Allah swt. dalam usahanya mendapatkan ilmu tersebut.

Karen itulah, bagi seorang thalibul ‘ilmi, satu hari yang berlalu dengan sia-sia merupakan sebuah kerugian yang menjauhkan berkah dan kebaikan. Sebuah hari yang tidak mendekatkan seseorang kepada sebuah keyakinan dan ilmu, bisa disebut hari yang tidak ada kebaikan di dalamnya.

Hari yang di dalamnya tidak bertambah pengetahuan maupun produktifitas, tidak pula diisi dengan sebuah pencarian ataupun hanya ide, adalah hari yang seharusnya tidak ada di dalam silsilah hari-hari kita.

Kebiasaan untuk selalu ingin maju dan berkembang inilah ciri orang yang sungguh-sungguh dan mempunyai keinginan yang kuat untuk mencari ilmu. Kesungguhannya semakin berbuah dikala ia mencari ilmu pada ‘tempatnya’, lalu mendengarkan dengan seksama untuk menyerapnya, dan selalu bersikap rendah hati untuk mengambilnya, supaya menambah keberkahan, kekal menjadi jariyah kelak.

Namun tidak kita pungkiri juga, bahwa saat ini (bisa jadi) para thalibul ‘ilmi ada yang tersusupi rasa sombong dalam mencari ilmu, sehingga Allah swt. mencegah turunnya berkah kepadanya. Belajar khot bisa kita ambil sebagai contoh dalam hal ini.

Seorang thalib kadang ada rasa sombong pada tahap awal belajar, bahkan ketika masih dalam tahap ingin belajar. Di mana saat memulai belajar dia sudah berpikir untuk tidak belajar dari kawan dekatnya atau tidak mau belajar dari orang yang ada di kota atau daerahnya. Tentu alasannya adalah supaya tidak disebutkan nanti kalau dia telah belajar dari kawannya atau belajar dari orang di daerahnya.

Karena itu, dia memilih untuk belajar kepada orang yang lebih terkenal dan punya nama meskipun terbentang jarak dan waktu, padahal belum tentu orang bersangkutan punya waktu untuk memberi pelajaran. Sehingga yang didapat adalah tertahannya sebuah ilmu yang seharusnya dia dapat, karena kesombongannya dalam mencari.

Karena itu tidak jarang, mereka yang ‘gengsi’ tidak menemui kemajuan justru kehilangan kesempatan. Menghabiskan waktu bertahun-tahun namun tidak mampu paham tentang khot maupun kaidahnya kecuali hanya sedikit. Ini sebenarnya teguran dari Allah supaya yang bersangkutan tahu, bahwa ilmu membutuhkan rendah diri, tawaddhu’ dan bersih dari maksud-maksud duniawi.

Di sisi lain, seorang yang rendah hati (tawadhu’), mau belajar meskipun dengan pelajaran, guru, bahkan tempat yang sederhana, justru Allah membukakan pintu berkah kepadanya. Bahkan kemudian orang tersebut didatangi oleh banyak murid dari berbagai tempat, sehingga dia pun bisa memberi zakat ilmunya dengan mengajar, lalu mendapatkan pahala dari menyebarkan yang dia dapat dari gurunya, demikian seterusnya sehingga tercipta lingkaran kebaikan yang tidak terhingga.

Karena itulah wahai saudaraku..

Masalah ini merupakan masalah penting yang membutuhkan perhatian kita semua dan kita perlu terus saling menasehati, supaya barokah dari ilmu yang di’wariskan’ kepada kita tidak pergi.

Saudaraku penuntut ilmu..

Mulailah belajar kepada orang yang dekat denganmu, lalu ambil lah ilmu yang telah Allah berikan melewati orang itu, lalu pelan-pelan keadaanmu akan berkembang berkat do’a dan kesabaran yang terpatri dalam hatimu. Saat itu lah kau akan lihat kebaikan yang dulu tidak sempat terlintas dalam benakmu.

Banyak sekali orang yang menghubungiku mengatakan bahwa dia ingin tinggal di sini, di Istanbul, untuk belajar khot. Sementara kemampuannya sangat lah pas-pasan, termasuk keadaan ekonomi juga sederhana. Lalu saya jawab, kenapa tidak kamu mulai saja belajar dengan si fulan (sambil saya sebutkan nama seorang khattath di daerahnya). Dan ternyata jawabannya adalah, “aku ingin belajar kepada para khattath master besar di sana”.

Sangat disayangkan karena banyak kawan-kawan seperti ini yang rugi waktunya dan hartanya tanpa dapat apa-apa. Beberapa bulan hanya mendapatkan satu dua pelajaran saja, pelajaran yang didapatkan pun tidak begitu dikuasainya. Karena para khattath tersebut kadang menerangkan sesuatu dengan istilah yang dia tidak paham maksudnya. Seperti memberi catatan dengan mengatakan huruf ini ditulis majmu’ atau mursal misalnya…

Karena itulah, sekali lagi saya menasehati saudaraku semua, para thalibul ‘ilmu, hendaknya belajar secara bertahap. Karena tahapan-tahapan sesuatu merupakan sunnah kauniyyah dalam menuju kesuksesan.

Semoga Allah senantiasa memberi taufiq dan kemudahan serta membimbing-Nya, serta memberi semua kebaikanbagi kita semua, amin

Saudaramu, Zeki El-Hasyimi
Istanbul, Turki

The Great Calligrapher, Muhammad Syauqi Afandi

2011-06-19T21:53:00.000-07:00

Muhammad Syauqi Afandi (Mehmet Sevki Efendi) is one of the greatest calligraphers of the Ottoman Empire. His works in the field of Naskh and Tsuluts Style are very beautiful and distinctive, so be a mirror reference for calligraphers who came later.

Born in the city Seyyidler, Kastamonu Turkey 1829 M / 1244 H. Learning calligraphy Tsuluts, Naskhi and Riq'ah from his uncle Muhammad Afandi Khulushi until he got an Ijazah in 1257 H (at age 13).

Seeing his talent and ability, his uncle advised him to continue to learn calligraphy to another teacher, more powerful calligraphers called Mustafa Izzat Afandi. But Syauqi refused it. Based on his good attitude, Khulushi Afandi pray for him, that he become a great calligrapher. Because of his teacher prayer, Syauqi Afandi able to build a stream of calligraphy called "Madrasah Syauqi".
Although Syauqi not learn calligraphy directly to another calligrapher, but he learned autodidact from the great works of such great calligrapher such as Hafiz Usman, and from Ismail Zuhdi and his brother, Mustafa Raqim.
Muhammad Syauqi died on 13 Sha'ban 1304 AH (1887 AD) and was buried beside his uncle, Khulusi Afandi in Istanbul.

Hamid Aytac [Azmi, Musa; al-Amidi, Hamid] (1891-1982)

2011-01-07T19:31:00.000-08:00

(b Diyarbakir, 1891; d Istanbul, 10 May 1982). Turkish calligrapher. Originally called Musa Azmi, he was the grandson of Seyyid Adem, a famous calligrapher of Diyarbakir. He practised writing in Diyarbakir with his school teacher Mustafa Akif Tütenk and others, and in 1908 went to Istanbul to continue his education, first at the School of Law and then at the Fine Arts Academy. However, he was soon forced to give up his studies to earn a living. In 1910 he became a writing teacher at the Gülsen school in Istanbul, where he taught the calligrapher Halim Özyazici. He went on to direct the Rusumat press and then worked at the press of the Military Academy in Istanbul. During World War I he worked for one year in Germany, where he prepared military maps. After the war he resigned his job and began to work independently. He changed his name to Hamid Aytaç, and in the early years of the Turkish republic made labels and calling cards. As a calligrapher he practised the jali-thuluth (Turk. celi-sülüs) style with Mehmed Nazif (1846–1913), the naskh and thuluth styles with Kamil Akdic (1862–1941) and the ta`liq style with Mehmed Hulusi (1869–1940). He worked on a number of magnificent manuscripts, including Korans. He also worked at the Sisli Mosque in Istanbul and on other buildings in Istanbul and Ankara.
source: http://calligrapher.wordpress.com

Hasyim Mohamad al-Baghdadi (1917-1973)

2008-12-17T23:18:00.000-08:00

Abū Rāqım Hāshim b. Muhammad b. Hājj Dirbās al-Qaysī al-Baghdādī was born in 1335/1917 in the Khān Lawand Quarter in Baghdad. From early childhood, he was strongly attracted to calligraphy, studying briefly under Mullā 'Ārif al-Shaykhlī and then under 'Ali Sābir. Eventually he began practicing calligraphy under the supervision and guidance of Shaykh Mullā ‘Alī al-Fadlī, who gave him an ijāzet (“certificate” of calligraphy) in 1363/1943. In 1364/1944, Hāshim went to Egypt, where he was admitted into the Calligraphy Institute in Cairo. The instructors and administrators there were highly impressed with his work and allowed him to sit immediately for the final examination of the senior class; he obtained first-class honors. He was given a second ijāzet by the well-known Egyptian calligrapher Sayyid Ibrāhīm (1315/1897 - 1414/1994), and another by the calligrapher Muhammad Husnī in 1364/1944. The Institute's administrators asked him to stay in Egypt and teach, but he returned to Baghdad and opened a calligrapher's shop in 1365/1946. He later went to İstanbul, where he became acquainted with the Turkish calligraphers, especially Hāmid Aytaç, who gave him two certificates of appreciation in lieu of an ijāzet, one in 1370/1950 and another in 1372/1952. For four years, as of 1375/1955, he studied with Mācid Ayral who had come from Baghdad to İstanbul and greatly benefited from working with him.

Hāshim served as a calligrapher in the Surveyors' Department in Baghdad from 1380/1960 until he was transferred to the Ministry of Education, where he was appointed head of the Department of Decoration and Calligraphy in the Institute of Fine Arts.

Hāshim was deeply influenced by the Turkish calligraphers. He greatly admired the work of Hāfız Osman; Mehmed Şevki; Hacı Ahmed Kāmil Akdik; and Hāmid Aytaç. His admiration for Mustafa Rākım was so great that he named his son after him and began calling himself Abū Rāqım, or Rāqım's father. In İstanbul, he used to visit Necmeddin Okyay, who owned a distinguished collection of calligraphic works.

In the hope of popularizing this art, Hāshim issued a collection of calligraphic pieces in riq‘ah and another in a variety of scripts. He also supervised the publication of Mušhaf al-Awqāf, which was published for the first time by the Surveyors' Department. This is a splendid muşhaf calligraphed in 1236/1821 by the Turkish calligrapher Mehmed Emin er-Rüşdī (thirteenth/nineteenth century). The muşhaf was presented by Pertevniyal, mother of Sultan Abdülaziz, to the Mosque of the Great Imām al-Nu'mān b. Thābīt, known as Abū Hanīfah. Hāshim illuminated the beginning of the Mushaf anew, numbered its verses, wrote the titles of the sūrahs, and the numbers of the hizbs, juz’es, and sajdahs in a manner acceptable to Arab taste.

In addition to kıt'as, hilyes, and levhas, Hāshim calligraphed decorative friezes in mosques and other buildings in Baghdad and other cities; these were done on faience or marble, mostly in jalī thuluth. The rarest of his works are in kūfī script, as in the ‘Abd al-Qādir al-Jīlānī Mosque and the Hājj Mahmūd Mosque. Hāshim al-Baghdādī died on 27 Rabī‘I 1393/30 April 1973 in Baghdad and was buried in the Khayzuran Cemetery.

Source: Waleed al-'A'zamī, Tarajimu khattati Baghdad el-Muasirin, Beirut 1977, p.254-75. http://ircica.org

Osman ÖZÇAY

2008-12-17T10:28:00.000-08:00

Calligrapher Osman Özçay was born in Çaykara, in the province of Trabzon in 1963. He attended the same school as his brother Mehmet in Gerede and finished high-school there. After studying at the Islamic Institute in Erzurum for two years, he transferred to the Islamic Studies Department of Marmara University in Istanbul. He graduated in 1986.

In 1982, even though he did not have a special interest in Islamic calligraphy, he joined his brother when he first visited calligrapher Fuat Başar. He was suddenly attracted to the art and he started lessons in the script Thuluth the same day. He later received his diploma in the scripts of thuluth and naskh from his teacher.

When he came to Istanbul, he met M.Uğur Derman from whom he has benefited greatly throughout the years. Mr. Derman gave him some copies of Sami Efendi`s Jali Thuluth writings which were written for a public water fountain behind `Yeni Cami` (New Mosque) in Istanbul. These sources served as the most important guide in learning the script of Jali Thuluth.

In the first (1986) and second (1989) international competitions organized by The Research Centre for Islamic History, Art and Culture (IRCICA) which serves as the secretaryship of The Commission for the Preservation of Islamic Cultural Heritage associated with the Organisation of the Islamic Conference, he received five awards, gaining second and third prizes in various scripts including Jali Thuluth and Thuluth. He won the first prize at the calligraphy competition organized by the Maktab al-Shahid Kuwaiti institute in 1997.

Osman Özçay has participated in personal exhibitions with his brother Mehmet Özçay in Istanbul (1996), Abu Dhabi (1998), Sharjah (1999), and Dubai (2003). He has also taken part in the exhibitions organized by IRCICA in association with the Department of Tourism and Commerce Marketing in Dubai 2003, 2004 and 2005. In 2003, he participated in the calligraphy exhibition in Tokyo and joined some other calligraphers on The Days of Arabic Calligraphy in Tunisia in 1997 and 2006. He has also participated in various exhibitions in Turkey and abroad.

Osman Özçay is producing works in the styles of thuluth, jali thuluth, naskh and muhaqqaq according to the classical approach. Throughout the years his pieces of calligraphy have entered museums and special collections.

source: www.ozcay.com

Mehmed ÖZÇAY

2008-12-16T16:26:00.001-08:00

Mehmed Özçay was born in 1961 in the Çaykara district of the province of Trabzon, in Turkey. He completed his elementary and secondary education in Gerede, subsequently graduating from the School of Theology of Atatürk University, Erzurum, in 1986. He studied naskh and thulth scripts with the calligrapher Fuat Başar, whom he met there in 1982. In 1986, he moved to İstanbul where he met M. Uğur Derman, who became his guide in calligraphy; this gave him the opportunity to broaden his horizons and deepen his appreciation for, and knowledge of, this art.

In 1986 and 1989, Özçay participated in the first two international calligraphy competitions organized by the Research Centre for Islamic History, Art and Culture (IRCICA), winning six prizes in various categories, most notably First Prize in thulth-naskh scripts. He began to copy the Holy Qur’an in 1986; completed in 1991 and first published in 1992, that work has played a key role in the development of his mastery of naskh script, and more generally in the establishment of his career as a professional calligrapher. Fine art reproductions of his copy of the Surat Ya-Sin, as well many of his panels, have also been published...

Özçay participated in many exhibitions, both in Turkey and internationally—including the Kazema Festival for Islamic Heritage (Kuwait, 1996), the Islamic World Calligraphy Festival (Tehran, 1997), Seven Ottoman Arts that have Lived Beyond 700 Years (İstanbul, 1999), the Riyadh Calligraphy Exhibition (1999), the Holy Qur’an Exhibition (Tehran, 2000), the National Calligraphy Festival (Tunis, 2001), the Tokyo Calligraphy Exhibition (2003), Salam & Calligraphy (Doha, 2003), the Sharjah International Biennal for Arabic Calligraphy (2004), the Dubai International Calligraphy Exhibitions (2004, 2005, 2006), and the Tunis Arabic Calligraphy Days (1999, 2006).

Mehmed Özçay’s first individual show was held in conjunction with his brother Osman Özçay and his sister Fatma Özçay in May 1996 at the Yıldız Palace, İstanbul. He subsequently partook in the “Özçay” exhibitions at the National Culture Foundation (İstanbul, 1998), in Doha (November 1998), Abu Dhabi (December 1998), Sharjah (1999), and Dubai (2003). He has also served as a member of the jury in a number of international calligraphy competitions.

More than 300 of Mehmed Özçay’s calligraphic panels in jali thulth, thulth, naskh, ijazah, and jali diwani scripts are currently in various collections both in Turkey and abroad.

source= http://www.ozcay.com

AKLAM, Calligrapher Association in memoriam

2008-12-13T17:00:00.000-08:00

After the long browsing, I reply comment of Imron Aly. Kaligrafer who was also written about calligraphy. There is one interesting tag from his blog. It's AKLAM.

As far as I know, AKLAM is the abbreviation of Associations Kaligrafer Darussalam. A Group of Calligraphy Lover in Modern Building School Gontor. Where, I also had learn calligraphy there, and become members.

Given the means AKLAM remember when we first learn handwriting in the Saudi Building Level III VI. And sometimes must take extra training in night after night absent, to the senior asatidz. Moreover, if Friday night came, rushing we had even centered in the 'markaz', the secretariat studio. Office of the narrow building in Tunis is the usual throng of children who are making mading ....

Yes, from the first AKLAM gave me many things about calligraphy, although it is still raw and basic, but that is the case that gives me spirit to survive to keep my art is taken.

And, thank you, and create a nostalgic AKLAMAN 2001. Wempi, Sofi, Seta, Surya, Angga, Kusna, Hekky, Ruslan and all alone ... I miss U all bro ... when we expedisi again ... Want to go ahead TURKEY guys?!

Arabic Calligraphy Exhibition at Saqiyah el-Shawiy

2008-09-30T02:13:00.000-07:00

Ramadhan karim…kullu sanah wentum bikhair. Hari kelima bulan Ramadhan yang lalu saya pergi ke Zamalek. Tepatnya ke bawah kubri (jalan layang) di ujung kota tersebut. Markas Budaya “Saqiyah abdul Mun’im ash-Shawiy”. Beruntung sekali ada kawan Mesir yang memberi tahu bahwa hari ini adalah pembukaan pameran khot oleh “Jam’iyyah Mashriyyah Ammah lil Khattil Arabiy”. Selain itu ada pameran tunggal oleh khottoth Hasan Hasubah asal Port Sa’id, yang digelar hingga 10 Ramadhan.

Pameran kaligrafi tersebut dibuka untuk umum mulai kemarin Jum’at (5/09) hingga akhir bulan Ramadhan, mulai pukul 09.00 pagi hingga pukul 15.00 siang. Kemudian buka untuk kedua kalinya setelah tarawih, atau sekitar pukul 21.30 malam hingga menjelang sahur.

Tidak banyak sebenarnya karya yang dipajang, hanya saja beragam. Ada 10 orang kaligrafer yang berpartisipasi melalui karyanya dalam pameran ini. Dari kaligrafer senior seperti khattath Muhammad Hammam, Khattath Musthafa ‘Imari, Fannan Musthafa Hudair, Mahmud Bargawi, hingga sederet nama kaligrafer muda seperti Romi dan juga kaligrafer putri mesir, Manal. Meskipun beberapa karya yang ada adalah karya-karya ‘tua’ yang juga sering nongol di pameran-pameran kaligrafi sebelumnya, namun pameran kaligrafi kali ini tetap saja sayang untuk dilewatkan…

Beberapa gambar pameran dan fannan (seniman) yang hadir dalam pembukaan pameran.

Noble Calligraphers

2008-09-29T23:49:00.000-07:00

The lines of calligraphers have neither beginning nor end as they constantly link and unlink. The calligrapher's work lies in search of the absolute; his aim is to penetrate the sense of truth in an infinite movement so as to go beyond the existing world and thus achieve union with God.

-- Salah al-Ali (quotes in Musee d'art et d'histoire. "Islamic Calligraphy: Sacred and Secular Writings". Catalog of an exhibition held at the Musee d'art et d'histoire, Geneva and other locations 1988-1989, p. 30)

Calligraphers were dedicated to their work. David James writes in Sacred and Secular Writings (1988, p.22) that calligraphers often wrote, not at a small table but seated on the floor, holding the paper on their knees and supporting it with a piece of cardboard. Calligraphers had to be trained from a young age, sometimes from childhood; they studied examples called mufradat which had the letters of the alphabet written out singly and in combination with other letters.

The great calligraphers could write perfectly even without the proper tools and materials. Although a calligraphic master might be deprived of the use of his preferred hand either as a punishment or in the battle field, he would learn to write equally well with his other hand. When the other hand failed him, he would astound his admirers by using his mouth or feet to hold the pen.

An aspiring scribe would observe his predecessors' art very carefully. To perfect his touch, sharpen his skills, and find a style of his preference, the scribe would imitate the masters of calligraphy with a diligent hand. Welch (1979, p. 34) cites the following quote from the Sultan Ali's treatise on calligraphy:

Collect the writing of the masters,
Throw a glance at this and at that,
For whomsoever you feel a natural attraction,
Besides his writing, you must not look at others,
So that your eye should become saturated with his writing,
And because of his writing each of your letters should
become like a pearl.

Ibn al-Bawwab reproduced the writing of Ibn Muqlah so exactly that his employer, the Buyid amir Baha' ad-Dawlah of Shiraz, could not tell the difference.

Arabic calligraphers integrate inner experiences with their experiences of external reality. By imbuing strokes with life and feeling, an equilibrium of energy flows from all composing elements. A calligrapher's integration of inner and external realities results in a very personalized style and is accompanied by concentrated and unremitting scholarly study. The development of a calligraphy style is as unique as the calligrapher's personality, and its achievement is considered as the representation of the individual's self-cultivation.

It is fascinating to think how great calligraphers such as Ibn Muqlah, Ibn al-Bawwab, and Yaqut al-Musta'simi strove for knowledge and made use of all possible resources from the past.

In almost all of the Arabic scripts, the spacing between lines and words overflows with a sense of freedom and a flexibility that reveals the creativity and spontaneity of the calligrapher. Through the calligrapher's momentum and sense of balance, a tranquil harmony is achieved that immediately appeals to the mind and to the heart. (http://www.islamicart.com)

Islamic Calligraphy

2008-09-24T17:34:00.000-07:00

Arabic is written from right to left, like other Semitic scripts, and consists of 17 characters, which, with the addition of dots placed above or below certain of them, provide the 28 letters of the Arabic alphabet. Short vowels are not included in the alphabet, being indicated by signs placed above or below the consonant or long vowel that they follow. Certain characters may be joined to their neighbors, others to the preceding one only, and others to the succeeding one only. The written letters undergo a slight external change according to their position within a word. When they stand alone or occur at the end of a word, they ordinarily terminate in a bold stroke; when they appear in the middle of a word, they are ordinarily joined to the letter following by a small, upward curved stroke. With the exception of six letters, which can be joined only to the preceding ones, the initial and medial letters are much abbreviated, while the final form consists of the initial form with a triumphant flourish. The essential part of the characters, however, remains unchanged.

These features, as well as the fact that there are no capital forms of letters, give the Arabic script its particular character. A line of Arabic suggests an urgent progress of the characters from right to left. The nice balance between the vertical shafts above and the open curves below the middle register induces a sense of harmony. The peculiarity that certain letters cannot be joined to their neighbors provides articulation. For writing, the Arabic calligrapher employs a reed pen (qalam) with the working point cut on an angle. This feature produces a thick downstroke and a thin upstroke with an infinity of gradation in between. The line traced by a skilled calligrapher is a true marvel of fluidity and sensitive inflection, communicating the very action of the master's hand.

Arabic calligraphy, thus, is the art of beautiful or elegant handwriting as exhibited by the correct formation of characters, the ordering of the various parts, and harmony of proportions.

In the Islamic world, calligraphy has traditionally been held in high regard. The high esteem accorded to the copying of the Quran, and the aesthetic energy that was devoted to it, raised Arabic calligraphy to the status of an art. Arabic calligraphy, unlike that of most cultures, influenced the style of monumental inscription. It is revered as highly as painting. (Courtesy: Arabiccalligraphy.com)

The Arabic alphabet

2008-09-18T12:21:00.000-07:00

ARABIC is written from right to left. There are 18 distinct letter shapes, which vary slightly depending on whether they are connected to another letter before or after them. There are no "capital" letters.

The full alphabet of 28 letters is created by placing various combinations of dots above or below some of these shapes. (An animated version of the alphabet shows the correct way to move the pen).

The three long vowels are included in written words but the three short vowels are normally omitted – though they can be indicated by marks above and below other letters.

Although the Arabic alphabet as we know it today appears highly distinctive, it is actually related to the Latin, Greek, Phoenician, Aramaic, Nabatian alphabets. Other languages – such as Persian, Urdu and Malay – use adaptations of the Arabic script.

The numerals used in most parts of the world – 1, 2, 3, etc – were originally Arabic, though many Arab countries use Hindi numerals.

Ibnu Bawwab

2007-03-05T09:00:00.000-08:00

Ibn al-Bawwab, Abu´l-Hasan Ali b. Hilal, known also under the name of Ibn al-Sitri, famous calligrapher of the Buwayhid period who died in Baghdad in 413/1022 (this date is more probable than 423/1031). He frequented the governmental circles of the period, as he was closely attached to the vizier Fakhr al Mulk Abu Ghalib Muhammad b. Khalaf at Baghdad and was for some time in charge of the library of Buwayhid Baha´ al-Dawla at Shiraz.

He was also an illuminator (at least one outstanding example of his work surviving), a devout man who knew the Kur´an by heart and is said to have reproduced sixty-four copies of it, and a man of letters who was well versed in the law and who wrote a treatise and a didactic poem on the art of writing.

His real claim to fame, however, according to the early Arab authors, was to have perfected the style of writing invented, about a century earlier, by his famous predecessor, the vizier Ibn Mukla and to have brought it to a degree of well-balanced elegance which was to be surpassed later only by the efforts of Yakut al-Musta`simi. "The well-proportioned script" (al-khatt al-mansub) which he thus made famous in such a remarkable way, and whose basic geometric outlines E. Robertson and N. Abbott have tried to reconstitute by means of a system of theoretical measurement of the letters described in later treatises on calligraphy, has given rise to many different interpretations - particularly since its title itself means perhaps nothing more than a "fine script". It nevertheless seems likely that we are today in a position to evaluate the calligraphy of Ibn Bawwab through the unique example of it in a Kur´an in the Chester Beatty Library (MS K. 16), signed by Ibn Bawwab and dated 391/1000-1, whose calligraphy is as splendid as its illuminations.

The type of naskhi used in this work, as well as the style of its geometric and floral decorations, form the subject of a long study by D. S. Rice, who applied himself to demonstrating the authenticity of this specimen while revealing forgeries in the five other manuscripts hitherto attributed to the famous calligrapher (among them two copies of the Diwan of Salama b. Djandal preserved in Istanbul, which do indeed date from the 5th/11th century but which had had false signatures added).

Ibnu Muqlah

2007-03-05T08:58:00.000-08:00

Ibn Muqlah is known as a prophet in the field of handwriting. It has been said that writing was poured upon his hand, even as it was revealed to the bees to make their honey cells hexagonal. To some later Muslim writers, the high individuality and sometime obfuscation of the early period's calligraphic arts implied disorder. These writers regarded Ibn Muqlah (886-940 AD) as a figure of heroic stature who laid the basis for a great art upon firm principles and who created the Six Styles of writing. The first of a triad of geniuses, he was followed by Ibn al-Bawwab 11th century) and Yaqut al-Musta'simi (late 13th century). The latter two men built upon Ibn Muqlah's achievements so well that to scribes, connoisseurs, and literati from the 14th through the 18th centuries, these three calligraphers appeared to be the sole creators of the 'modern styles," and the three men assumed the roles of semi-legendary figures personifying the developments that took place over many centuries by a number of scribes. Each of the three men came to be viewed as an exemplar of certain admirable personal characteristics or as a model for necessary calligraphic skills.

Ibn Muqlah's achievement represented the adoption of sound geometric principles for calligraphy, and his life exemplified devotion to his art despite great person suffering. Like many calligraphers, Ibn Muqlah also was a state official. The two roles are intimately connected since good writing was an indispensable tool for anyone aspiring to high governmental rank. Ibn Muqlah's career was stormy, in part as the result of his own actions. At the age of 22, he was already serving in important posts where he not only practiced his skills as a scribe but also engaged in heady infighting and intrigue. Three times vizier under the Abbasaid caliph in Baghdad, Ibn Muqlah and his struggle against court enigmas and political disintegration ultimately were unsuccessful. After his political disgrace and replacement in 936 AD, his property was confiscated and he was cruelly imprisoned. Subsequently, his right hand was cut off, a dreadful punishment in itself but particularly horrible for a celebrated master of the word.

After still more maltreatment, he died in the summer of 940 AD.While Ibn Muqlah often was credited with the invention of the cursive scripts like Nasta'liq and other sitta styles, it can be said with fair certainty that he invented no script styles at all. Instead, he applied to the whole available art of calligraphy specific reformist canons which amounted to a new method for transcribing already familiar scripts. He provided the means for replacing more individual calligraphic inclinations with styles based on ordered, objective, and universally applicable rules.

Thus, his khatt al-mansub (proportioned script) offered for the first time in Islamic calligraphy a fixed unit of measurement -- the rhomboid point of ink lift by the pressure of the reed pen in one spot. The upright vertical stroke of the alif was to be measured in its terms -- some scripts made alifs of three points in height, other, five or even seven. Curving letters,c like the nun which formed a half circle, had diameters the size of their script's alif; and every letter stood in fixed relation to the alif or the rhomboid point. Script was now regulated on geometric principles, and the passion for mathematics and musical harmony that characterized so much of medieval Islamic culture found another outlet in this central Muslim art.Unfortunately, no authentic work in Ibn Muqlah's hand is known to exist, but his principles are clear. They rapidly became influential but apparently were viewed as too strictly governed by mathematical certainties for two generations later Ibn al-Bawwab was credited with bringing artistry to Ibn Muqlah's rules